Joseph
Priestley (1733–1804) was a Unitarian
minister, political writer, philosopher,
and scientist in the fields of psychology
and chemistry (he popularized David Hartley's
theory of association of ideas and is credited
with the discovery of oxygen). His enthusiastic
endorsement of the French Revolution led
to the destruction of his house, library,
and laboratory in Birmingham by rioters on
the second anniversary of the Fall of the
Bastille, July 14, 1791. Priestley emigrated
to Pennsylvania shortly after publishing
this sermon, whose full title is The Present
State of Europe Compared with Antient Prophecies;
A Sermon, Preached at the Gravel Pit Meeting
in Hackney, February 28, 1794, Being the
Day Appointed for a General Fast. Priestley
interprets the events in France in terms
of the prophecy in the Book of Revelation,
with the revolutionary violence as prelude
to "the millennium, of the future peaceable
and happy state of the world."

If we can learn anything concerning what
is before us, from the language of prophecy,
great calamities, such as the world has never
yet experienced, will precede that happy
state of things, in which the "kingdoms
of this world will become the kingdom of
our Lord Jesus Christ." * * * And it
appears to me highly probable, as I hinted
in my last discourse on this occasion, that
the present disturbances in Europe are the
beginning of those very calamitous times. * * *

It is enough for us to know the certainty
of these great events, that our faith may
not fail on the approach of the predicted
calamity, confident that it will have the
happiest issue in God's own time. For
the same being who foretold the evil which
we shall see come to pass, has likewise foretold
the good that is to follow it.

That the second coming of Christ will be
coincident with the millennium, of the future
peaceable and happy state of the world (which,
according to all the prophecies, will take
place after the restoration of the Jews),
is evident from what Peter said, in his address
to the Jews, on the occasion of his healing
the lame man at the gate of the temple (Acts
3.19).

This great event of the late revolution
in France appears to me, and many others,
to be not improbably the accomplishment of
the following part of the Revelation, chap.
xi. 3: "And the same hour there was
a great earthquake, and the tenth part of
the city fell, and in the earthquake were
slain of men (or literally, names of men)
seven thousand, and the remnant were affrighted,
and gave glory to God."

An earthquake, as I have observed, may signify
a great convulsion, and revolution, in states;
and as the Papal dominions were divided into
ten parts, one of which, and one of the principal
of them, was France, it is properly called a
tenth part of the city, or of the mystical Babylon.
And if by names of men, we understand
their titles, such as those of the
nobility, and other hereditary distinctions,
all of which are now abolished, the accomplishment
of the prediction will appear to be wonderfully
exact. * * *

* * * What could have been more unexpected
than the events of any one of the last four
years, at the beginning of it? What a total
revolution in the ideas, and conduct of a
whole nation! What a total subversion of
principles, what reverses of fortune, and
what a waste of life! In how bloody and eventful
a war are we engaged, how inconsiderable
in its beginning, how rapid and wide in its
progress, and how dark with respect to its
termination! At first it resembled Elijah's
cloud, appearing no bigger than a man's
hand [1 Kings 18.44]; but now it covers,
and darkens, the whole European hemisphere!

Now, whatever we may think, as politicians
(and with us every man will have his own
opinion, on a subject so interesting to us
all) I would, in this place, admonish you
not to overlook the hand of God in the great
scene that is now opening upon us. Nothing
can ever come to pass without his appointment,
or permission; and then, whatever be the
views of men, we cannot doubt, but that his
are always wise, righteous, and good. Let
us, therefore, exercise faith in him, believing
that though "clouds and darkness are
round about him, righteousness and judgment
are for ever the habitation of his throne" [Psalms
97.2]. All those who appear in the theatre
of public affairs, in the field, or the cabinet,
both those whom we praise, and those whom
we blame, are equally instruments in his
hands, and execute all his pleasure. Let
this reflection, then, in our cooler moments
(and I hope we shall endeavour, in all the
tumult of affairs, to make these as many
as possible), lead us to look more to God,
and less to man; and consequently, in all
the troubles in which we may be involved,
repose the most unshaken confidence in him,
and thence "in patience possess our
own souls" [Luke 21.19], especially
when it is evident that it is wholly out
of our power to alter the course of events.
If we be careful so to live as to be at all
times prepared to die, what have we to fear,
even though, as the Psalmist says, the "earth
be removed, and the mountains be carried
into the midst of the sea?" [Psalms
46.2]. Whatever turn the course of things
may take, it cannot then be to our disadvantage.
What, then, should hinder our contemplating
the great scene, that seems now to be opening
upon us, awful as it is, with tranquillity,
and even with satisfaction, from our firm
persuasion, that its termination will be
glorious and happy?